Category: Infant Baptism/Biblical and Early Church Practices

While we sometimes get lost in debates about the mode of baptism and who are the recipients of baptism—whether infants and adults or only those able to articulate the faith—it seems we overlook the backdrop of baptism.

All our debates would be useless if there were no water. But the way the prophets spoke of Jesus’ coming was to use the imagery of water. The redemption of Jacob was like an outpouring of water and Spirit on dry land (Isa.44). The water will provide life to the parched forest and garden (Isa.41). Israel needs to be sprinkled with water when they enter the land after exile and the sprinkling of clean water is directly connected to the work of the Spirit (Ezk. 36). And Isaiah 52 says that the Messiah will sprinkle the nations and shut the mouths of kings.

This is why when John the Baptizer comes, he comes from a dry place—the wilderness—because he symbolizes that Israel needs to be washed clean by Jesus himself, who is the water of life. So, John is the water prophet, the cleansing prophet who comes to teach Israel that unless they turn to the fountain of living waters, they will perish like many of their forefathers.

This morning, Brian comes to the font of baptism because it is through water that cleanses the land and through waters that he cleanses and calls people to himself. Brian confessed the faith of his mother and stepfather, and he eagerly sought me to share his desire to be baptized in the Name of the Father, Son, and Spirit. It is an honor to see his mother and his little brother baptized at Providence and now to add Brian to the Christian faith.

The benefit of so many baptisms is that every child or adult baptized reminds us of our corporate vows to Jesus Christ. Baptism is an incorporation to a resurrected body. And this morning’s baptism is another reminder that we are jointly united to a kingdom that shall have no end. We are not reminded this morning of a little ritual that offers no symbols or grace but a ritual full of symbols and grace. We– partakers of the Resurrected Messiah– taste all these gifts of grace and these symbols of life because we have been baptized.

And for this reason, this child will ever be reminded of this day. Today, the waters of heaven descend upon her head as the Spirit descended upon her heart. This child professes the true faith of her father and mother and has every symbol attached to her life—of love and blessing—and every grace—of resurrection and life eternal.

By profession of the holy religion, she is attaching herself to the great company of saints of all history. This child is joining the valiant faith of her fathers and mothers. She is committing her little heart to the God of Abraham, Isaac, and Jacob, to the God of Augustine, Bucer, Jonathan Edwards, Elizabeth Eliot, and Daniel and Sharon Rhyne. Little Meg is entering into a holy assembly and she will live through every catechism question, through every psalm, through every act of kindness, through every act of repentance, and through every act of unmistakable joy unto her Lord and no other god.

She is being anointed into a ministry filled with symbols and bathed in God’s grace—a ministry that, in the grace of the Triune God—will be professed every day of her life in word and deed. She enters into this resurrected body not by the grace of her parents or pastor but by the grace of the God who calls her to this holy communion even now at the font of life.

Evangelical Christians struggle with the concept and hermeneutic of biblical continuity. They impose unnecessary breaks in the Bible. They put commas when God has put a period. The same takes place in matters of sacramental importance.

The Scriptures are a place full of rituals and rites. These rituals and rites have intentionality in Israel’s liturgy. They shape the humanity of the Israel of God. Israel becomes a people because they participate in these essential initiatory experiences. We are all shaped by formal experiences that take us from one reality to another, but the experiences in the context of the Church make us who we are. It urges us to carry God’s name wherever we go (Exod. 20:7). They identify us with a specific community and a particular God.

In ancient Israel, the Hebrews were identified by their bloody signs. These signs connected us with a bloody religion; the religion of our forefathers. These signs were to be identity markers ritualized into the very fabric of their humanity as image-bearers.

As God’s people transitioned through periods of obedience and disobedience, wilderness wondering, these rituals remained as promises because God works most ordinarily through means and tangible signs of his faithfulness.

But when the new creation emerged in the resurrection of Messiah Jesus, the Church was organically joined with the Gentiles, and Israel’s rituals changed and took on new meaning; they were glorified. The once bloody identity markers were replaced with cleansing markers. The New Creation now becomes marked by waters surrounding the narratives of the Gospel, the geography of Paul’s epistles, and ultimately the seas no longer cause harm as in Jonah but bring forth tranquility as in John’s abundance (Jn. 21). The New Covenant is filled with cleansing rituals.

This natural shift in creation happens because Jesus’ humanity changes and cleanses the world. His blood sacrifice is a cleansing for the nations (Is. 52:15). Jesus’ humanity humanifies the world. The presence of Messiah in word and deed pushes back the dirt and corruption and darkness and incompleteness of the Old Covenant rituals. There is a temporary nature to particular rituals, but the rituals/markers continue for a thousand generations. God does not change.

The issue of continuity is a fundamental aspect of this ritual-laden world. The rituals continue, changed by times and places, but the object/recipients of these rituals never decreases; they only increase. In the New Creation, entire households are brought forth for this cleansing ritual called baptism. Every Gentile and Jew, male and female, are made explicit recipients and are called to partake of this new sign. The New Creation is inclusive, bringing the nations to Zion city of our God (Is. 2; Matt. 28:18-20).

The New Covenant is a covenant of abundant life, and abundant life means blessings to the nations. Baptism saves to the uttermost (I Pet. 3:21) because Christ saves to the uttermost. You cannot separate the abundant life Christ gives with the abundant life of the means Christ provides for His own.

The individualized language of modern sacramental and evangelical theology is a departure from the type of language the Bible has trained us to use when referring to rituals. Rituals have always been communal activities. The glory of the many in the Old Creation is not substituted by the radical commitment of the one in the New Covenant. Jesus is always and perpetually connected to a body in His ascension work. Thus, to divorce Christ from the body is an act of covenantal treason (WCF XXVIII). Continuity is key to understanding this process. It is not as some assume that the sacrament of baptism needs to depart from the Old Creation. The sacrament of baptism is so inextricably tied to the bloody rites of the Old Creation that it cannot be divorced from it in any way, shape, or form. Blood makes room for water. Bloody-martyr-servants make room for cleansed-martyred servants. Still, One Lord, one faith, one baptism.

Baptism is a welcome party for martyrs. In baptism, the noble army of God is equipped to serve and battle. They do not begin anew, but they continue the ancient battle begun in Genesis. They add their powerful voices and armor to the battle. They are consecrated in water, their swords are sharpened, and their helmets are strengthened. In the heat of the battle, while the enemies find no place to call home, Yahweh prepares a table in the presence of His enemies.

Baptism is preparation for a life-long war. Christ leads the baptized saints. He washed them with great care and equipped them to do the work. This community of faith directs their love to the One who adopted them in love. Baptism is loyalty to Messiah. Baptism cleanses, restores, and adorns those who undergo the great cleansing. To deny a continuity of rituals is to deny the war on the serpent. All God’s children need to be ritualized, so they can war. Baptism initiates that calling formally, and we are hence initiated into a life of ritual warfare.